rich in grace for he is called the God of all grace All which graces and gifts he giueth vs in his Sonne Christ Iesus the most plentifull fountaine of all goodnesse in whom and by whom all these and many other good gifts ineffable are conferred vnto vs Chap. 1.16 as Iohn well proueth saying Of his fulnes haue all we receiued and grace for grace as if he should say grace vpon grace or graces heaped one vpon another The consideration of this doctrine should make vs in faith and full assurance to pray to this rich God and to none other for vnto whom should wee pray and of whom should wee craue for all good things but of him which hath all to giue and from whom euery good giuing and perfect gift commeth Iam. 1.17 Gen. 17.1 who is able to helpe in all extremities for hee is omnipotent is present with vs and neare vs as hee is vnto all that call vpon him faithfully And lastly he is willing to helpe and saue for hee would haue all to bee saued and to come to the knowledge of his truth 1. Tim. 2.4 And therefore our Sauiour Christ calleth all vnto him promising vnto all that come vnto him in repentance and faith refreshing Math. 11.28 Math. 28. He commands his Gospell to be freely preached vnto all and he biddeth all to his great Supper Luk. 14. O let vs in repentance and faith come vnto him and pray vnto him continually for he is the rich man here ment able to grant our requests Againe if all the good things we haue come from our rich God it should make vs most thankfully to acknowledge him to be the giuer and to returne all laude and praise to him from whom the benefit commeth for as all the waters come from the Sea and returne thither againe so all the benefits which we receiue come from God Iam. 1.17 and by our thankes-giuing should returne to him againe O let vs be thankefull and say with Dauid from our hearts and speake to our owne soules as he did Praise the Lord Psal 103.1 2 3 4 5. O my soule and all that is within mee praise his holy name Praise the Lord O my soule and forget not all his benefits which forgiueth all thy sinne and healeth all thine infirmities which saueth thy life from destruction and crowneth thee with mercy and louing kindnesse which satisfieth thy mouth with good things making thee young and lusty as an Eagle Let vs praise God our selues and exhort others to doe the like for it is good and godly so to doe And therefore the Prophet said 147. O praise the Lord for it is a good thing to sing praises vnto our God yea a ioyfull and pleasant thing it is to bee thankefull Thus much concerning the person meant by the rich man to wit God Now of his Steward The iudgement of ancient Writers concerning this Steward who he should be what should be his name haue been diuers euery man hauing a seuerall opinion and speaking as he thought quothomines tot capita tot sententiae Look how many men so many heads so many opinions which thing is to be deplored that so many learned men and famous in other matters should in this point bee so much deceiued Rom. 15.7 as to restrict this parcell of Scripture written for all our learning to one particular Man People or Nation it being also parabolically spoken Whereas it deepely concernes vs all and is to bee applyed particularly to euery seuerall man of vs. Some haue thought that Saint Paul was this Steward Act. 9.4 For he was a bad one vntill he was called of Iesus Christ and of this iudgement was Theophilus Bishop of Antiochia Some affirmed that the Iewes were this Steward and the Gentiles these Debtors Of this opinion was Tertullian lib. de fuga cap. 13. Gaudentius writing to Germinius supposeth that this Steward was the Diuell mis-implying all his gifts his wit and power to tempt men to their destruction Many others haue diuersly and strangely set downe their opinions which I thinke more fit to omit then to fill my paper with friuolous matters Let vs harken to them who come neerer to the scope of the place In this number I place Ambrose in his Commentaries Aug. in quaest Euang. Augustine in his Euangelicall questions Theophilact others who affirme that this Steward is all mankind further say that the word OIKONOMOS a Steward doth signifie not only Villicum a Bayly of Husbandry but one to whom all manner of goods and possessions in a Farme are concredited committed to tâ—â—â— to wit a generall Steward best expressed by the word dispensator which signifieth an Officer laying out money for an houshold vnder another man And therefore these reade the words following Render account of thy Stewardship for thou mayest be no longer Steward Thus Redde rationem dispensationis tuae non enim poteris amplius dispensare So then this Steward is all mankinde For euery man hath receiued of God the proper owner of all one good gift or another in trust which he ought to dispose and employ not as he listeth but as God the proper owner of al would haue him and must yeeld an account to him euen as the earthly Steward doth to his earthly Master For this cause euery man must needs be a Steward and a disposer of some good gift of God Kings then are Stewards to the highest of all acknowledge their aduancements to come froÌ„ the Lord and therefore in their stiles of Dignity vse these words by the grace of God Ministers are Stewards of the Lords House which is the Church and ought to breake the Bread of Life to their Flockes to preach the Word in season and out of season and must render an account 2. Tim. 4.7 All Magistrates are Stewards of the common house which is the weale publique and ought to consider that they are set ouer the people for the punishment of euill doers 1. Pet. 2.14 and for the praise of them that doe well Masters are Stewards of their owne Houshold and ought not onely to dispose all things in order but especially to make this resolution that they and their housholds will serue the Lord. Iosu 24.15 All men are Stewards of their owne bodies and of the priuy closet of their own conscience as Pontan hath There is none so mighty that is greater or so meane and base that is lesse then a Steward to the King of Kings to the Highest of all and what goods or goodnes he vseth hee hath receiued them all of the Father of Lights Iam. 1.17 1. Cor. 4.7 For what hast thou that thou hast not receiued He it is that deliuereth to his Seruants his Talents to some more and to some lesse Which doctrine confuteth the Pelagians Math. 2.5 and all such as ascribe all that they haue to their owne industry Whereas all that is good
The third farme is the soule of man which although it is created pure of God as the Angels are yet being in the body a foule and filthy prison and yet part of man for man doth consist of a body and a soule is polluted by this participation with the body is tainted now with originall sinne and performes not many times good parts and offices Now to speake somewhat more plainely to this purpose Whereas there are two parts of mans soule the Vnderstanding and the Will The office of the intellect is to discerne among obiects what is good to be allowed or meet to de disalolwed It is the office of the Will to chuse and follow that good which the intellect shall appoint and to despise and refuse that which the vnderstanding shall disallow If the former the intellect faileth in discretion and iudgement then the Will faileth also in chusing and following for the intellect is as it were the soules guide and gouernour the Will euer expecteth iudgement from the intellect and is still at his becke Now whereas man faileth many times in iudgement and vnderstanding and the Will not onely couets but chuseth that which is euill it commeth to passe that the soule is polluted and in mans members performes wicked actions And therefore man must craue the conduction of Gods holy Spirit to be led by him and the Word of God which must be a lanterne to his feet a light to his pathes and then he shall goe well This soule of man should not be polluted with impure and vncleane thoughts and bad choyces and all the vertues and powers of it ought to be directed principally to the knowledge loue and honour of God The soule of man performeth diuers offices in man and according to her seuerall performances takes diuers names as Isiodorus writeth Anima dum viuificat corpus Secundo etimolog anima est dum vult animus est dum scit mens dum recolit memoria dum rectum iudicat ratio est dum spirat spiritus est dum aliquid sentit sensus est This is a point fit for the learned and therefore I leaue the Englishing of it to them that can vnderstand it And so much of the third and last Farme-house which Man a Steward vnder God must looke vnto and haue an especiall care of for it is immortall By this which I haue spoken it may appeare what a great burthen and charge lyeth vpon euery mans conscience to looke vnto his wayes and pathes his consultations studies and all his labours and workes For Almighty God who by his Word and great power made all things in his infinite wisedome created nothing vaine and idle The glorious Angels are ministring spirits Seruentes vnto God his Messengers to do his wil sent for the good of the Church to bring glad tidings to comfort and help which the word AGGELOS teacheth Which thing the Author to the Hebrewes hath well obserued Chap. 1.14 saying that they are sent from God to Minister for their sakes which shall be heires of saluation And therefore Gregory saith Angeli ad ministerium pro nostra salute semper mittuntur that is the Angels are alwayes sent to serue for our saluation The coruscant and glorious Sunne doth goe and accomplish his courses as God hath appointed by motions and operations Adam the first and principallest man as soone as he was created was placed in the Garden of Eden to dresse trim and keepe it in a decent and good order Gen. 2.15 And yet this being before the fall and before any weedes and trumperies that there might grow there was no need to labour yet God appointing him to this worke hereby doth shew how much he abhorred idlenes Adam then was as it were the Lords labourer as well as his owne euen before the fall in the time of his integritie But after the fall labour was a punishment laid vpon Adam and all his posterity In the sweat of thy browes or face thou shalt get thy liuing Now labour is paine and therefore when we speak of a laborious man we say such a one taketh great paine whether it be in Mechanicall crafts and occupations or altogether in contemplation All men are Stewards and must labour the Word of God exempteth none and God hath no respect of persons Our Sauiour Mat. 20. will suffer none at any time to be idle but sendeth them to labour in his Vineyard Ministers are the Lords Stewards and must labour Math. 9.37 2. Cor. 6.1 and therefore are called Labourers they are called workmen and workers together and should shew themselues to bee cunning workemen rightly diuiding the Word of God They are the Lords Seruants and receiue Talents 2. Tim. 2.15 and therefore should make good vse of them His Shepheards Ezec. 34. therefore must feede and ouersee his flockes His Cryers therefore must cry alowd and spare not Esay 58.1 Tell the people their transgressions and the House of Iacob their sinnes they may not be dumbe His Builders therefore should goe on in their worke Fishers therefore ought to let slip their Nets to take and winne soules but cast their Angle to take money as Peter did Embassadours of the Lord 2. Cor. 5.20 Therefore they ought to haue tongues and sufficiency to doe the Lords message Feeders therefore ought to haue meat and to distribute it Sowers therefore ought to scatter the Seed of the Word into mens hearts His Leaders therefore they should conduct their flockes in the way of the Lord. His especiall Fighters against Sinne the World the Flesh the Diuell Heretikes and all the enemies of Gods Truth as Paul was 2. Tim. 4.7 By these and many other like Appellations and Names we see and may learne that God vouchsafeth the helpe of Ministers to execute his will and vseth them as meanes to saue his Sheepe from perishing yea they are the instruments to conuert the people The Lord saued the Arke but by Noah He conuerted the Niniuites but by Ionas instructed the Eunuch but by Philip perswaded Cornelius but by Peter called Paul but by Ananias Paul must plant Apollo water and God giueth the increase Albeit Christ is the light yet Ministers beare witnesse of the light though he be the fountaine of liuing water yet Ministers are the conduits to conuey them to the people though he be the Physician yet Ministers are the Apothecaries to make the confection though he be the cause efficient yet Ministers are the instrument euen helpers though hee be King yet Ministers are his Embassadours yea which is more if more can bee Paul telleth Timothy that if hee take heede to himselfe and vnto doctrine and continue therein he shall saue both himselfe and them that heare him and so Timothy should not onely be an Helper but a Sauer in sort Ministers then must bee good Stewards carefull and painefull Cura curarum regimen animarum The gouernment of soules is the care of all cares
commaunded the cruell seruant himselfe his wife and children and all that hee had to be sold Math. 18. inflicting the punishment not onely vpon himselfe but also vpon his wife and children Therefore let men be not vniust and cruell but true and mercifull for as the holy father hath August Sola misericordia est comes defunctorum Onely mercy accompanieth the dead That a man shall carry away with him and God in his mercy will reward mercy Fourthly men play the bad Stewards when they receiue the Lords goods and lay them not out according to his will but spend them vnlawfully wilfully and wastfully for which they are culpable and accusable as this bad Steward was The idolatrous person layeth out his riches vpon superstitious workes as Ahab and Iezabel The quarrelsome man layeth out his goods vpon vnnecessary suites of law hindering himselfe and his neighbours as the Corinthians did The vncleane person in chambering and wantonnesse as Sardanapalus and Absalon liuing altogether in carnalitie The Epicure and belly God in faring deliciously euery day as the rich Glutton Gamâ—ters in gaming as Octauius Augustus To conclude euery one which layeth out his goods in idle superfluous and vngodly courses of life playeth the parts of an vnthrifty and vnfaithfull seruant as the prodigall sonne And if a Preacher Magistrate or other Officer rebuke any of these for their vnfaithfull dealing and prodigall swaggering they will say What haue they to doe with vs we wast and spend but our owne money and goods building vpon a base ground for no man is Lord and proper owner of his wealth but onely a Steward for a time to the high Lord of all And as a great mans Bayliffe and Steward on earth ought to lay out the goods of his Master as he commandeth and must render an account how he doth it euen so must euery man being made a Steward in this farme the world employ the talents and gifts which he receiueth as the Lord of Lords the high Master of all commandeth and shall render an account as hereafter followeth The second Farme or Mannor-house wherein man a Steward vnder this rich man God is to be employed and which he ought carefully to looke vnto is his owne body the goods whereof as health power and strength are to be employed to the honour of God to supply our owne necessary occasions 1. Cor. 6. and to helpe our neighbour in all godly and honest affaires This Farme ought to be well and cleanly kept that it may be a fit dwelling Place and Temple of the holy Ghost for if wee will adorne our houses decke them sweepe them and euery way as much as in vs lyeth make them hansome and commodious for a great earthly person much more should wee haue a care to preserue from pollution and keepe cleane our owne bodies because they are the houses of the holy Ghost and further to giue our members instruments of righteousnesse vnto God Rom. 6.13 and to offer vp our bodies a quicke sacrifice holy acceptable vnto God Rom. 12.1 This Farme a good Steward should carefully looke vnto lest death should enter through the ports and gates thereof to the soule and worke the destruction thereof which ports and gates I will set open vnto you making as much haste as the Porter doth when his Master waiteth for him at the gate The ports and gates of the body are these fiue Hearing Seeing Talking Tasting and Touching Which gates should be heedfully watched that nothing goe in or out but that which pleaseth the Lord for as a great earthly man hath a Porter to keepe his gates that no lewd filthy nor contagious person should enter in to pollute his house or infect his people and so procure danger or death vnto theÌ„ or otherwise disorder himselfe Euen so euery Christian man should looke to the gates and doores of his body lest sinne enter in by them and death follow to the subuersion of body and soule The first port and gate of the body is the care the proper organ and instrument of hearing it is the mouth of the soule which giues it nourishment and sendeth downe foode into it and which makes it liuely and fructifie in all the rest of mans members Mans eares should be open to heare good things Reuel 2. Math. 13. as the Word as our Sauiour would haue vs and the Prophet Esay verse 3. exhorteth vs so to doe shewing the vtilitie thereof saying Incline your cares and draw neere Heare and your soule shall liue This word is the sincere milke whereby our soules are nourished and receiue their spirituall growths it is a lanterne to carry light 1. Pet. 2.2 and to direct it is a medicine to heale a guide to conduct a bit to restraine a sword to defend water to wash fire to inflame salt to season wine to reioyce raine to refresh a treasure to inrich a key to vnlocke heauen gates vnto vs and by the merits of Christ Iesus to let vs into an inheritance immortall and vndefiled and that fadeth not away Now beloued seeing that mans eares are the instruments vessels to receiue this Word let vs study to keepe them cleane and open to receiue the Word 1. Cor. 15. Moenan but shut this gate against al blasphemous speeches slanderous and filthy talking for euill words corrupt good manners The second port of the body is the eye which must not let in bad sights it must not couetously looke on his neighbours goods lands or liuings 1. King 21. as Ahab did on poore Naboths vineyard nor wantonly looke on his neighbours wife as Dauid did vpon the wife of Vrie 2. Sam. 11. This caused Iesus the sonne of Sirach in his ninth chapter verse eight to say Turne away thy eyes from a beautifull woman looke not vpon others beauty for many haue perished by the beauty of women for through it loue is kindled as a fire What harmes enter in by this gate it may appeare by the example of Putiphar his Lady and wife Gen. 39. who steadily beholding the beauty of Ioseph after many dayes at the last said Come lye with mee Let vs therefore take heed of wanton looking sinfull lusting and vngodly committing of sinne and wickednesse The third port and gate which letteth in sinne and death to the soule is talking out of the mouth executed by the tongue This should not be filthy nor foolish Ephes 5.4 Col. 3 8. Ephes 4.29 but good to edifie withall that it may minister grace to the hearers The tongue is the best member that a man hath if it be in tune in good order but the worst member if it is out of order And therefore Anacharsis being demanded what was the best member of a man and what the worst The people looking for a double answere vnto a double question He spake in one word and said The tongue for the former reasons Therefore the Poet said Est vitae pariter
is downe as Wolues Dogs Kites Crowes and such like doe vpon a Sheepe that lyes in a Ditch and is not able to rise But this dangerous and hurtfull sore is commonly bred and maintained by the inferiour sort of Lawiers who wringing out matter from poore silly men bring it vp out of the countrey to the better sort of Lawyers and worke them to vndertake businesses concealing the truth many times from them which these good Lawyers whereof God be thanked we haue great store learned and godly skilfull in our Lawes would neuer vndertake if the truth at the first were deliuered vnto them O God giue them knowledge of the truth and righteous causes and make them maintainers and followers of the same Amen Husbandmen Artificers Trades-men and all other workemen of occupation and labourers whatsoeuer are Stewards and ought trustily and not deceitfully diligently and not idly labour and take paine early and late lest pouerty come vpon them as one that trauelleth and necessity like an armed man Prou. 6.11 Prou. 6. He that will not worke in Haruest shall want at Christmas The very Bees and Emmets by the instinct of nature labor diligently in Summer 1. Tim. 5.8 to prouide for Winter So should poore labourers do to prouide for them and theirs that they may not proue worse then Infidels A slothfull hand saith Salomon maketh poore Prou. 10.4 but the hand of the diligent maketh rich He that gathereth in Summer is a wise sonne but hee that sleepeth in Haruest is the sonne of confusion Let euery man therefore in his place shew himselfe a good Steward that he may eate the labours of his hands Psal 128. which is a blessed thing and then hee may eate with a good conscience Salomon gaue good counsell Prou. 5.15 when he said Drinke the waters of thine owne cisterne and of the Riuers out of the mids of thine owne Well Get thee goods with thine own honest labours and then eate with thanksgiuing but if thou art idle 2. Thes 3.11 12. and labourest not the Apostle thinketh thee vnworthy to eate The Heathens did hold that no good thing could be had without labour and paines taking and therefore spake of vertue and knowledge thus Virtutem posuere dij sudore parandam Non iacet in molli venerandae scientia lecto Ipsa sed assiduo parta labore venit Man must depend vpon God yet vse the meanes and he will giue a blessing Our Sauiour Christ Iesus could haue giuen fish vnto Peter without casting out his net but he would not to teach him and the Church that is to say all the faithfull by his example Luk. 5. to labour and to vse the meanes Vse 1 This doctrine teacheth vs that all men of what Profession Trade or occupation soeuer they are of are Stewards vnder the high God are seruants or at least-wise ought to be so vnto God and therefore must needes serue labour and not loyter and then they shall better auoide the baites and snares of Satan for the Diuell hath neuer so fit opportunitie to sow Tares among the Wheat Math. 13. as when men are asleepe carelesse and idle for then hee hatcheth and breedeth many vices in vs for like as in a standing water wormes are ingendred and bred and not in a sweet and swift current So likewise in an idle and not in a labouring body many idle and euill thoughts are bred and fostered In which lamentable estate as long as man lyeth in he is in the Diuels seruice he is the Diuels labourer as Bernard writeth vpon the Canticles saying Qui in labore hominum honesto non sunt in labore profectó daemonum erunt that is in effect as if he should say Men that are loyterers are the Diuels labourers Rom. 6. and what is the wages and pay of the Diuell Death and destruction the wages of all sinne The Crab-fish as Plinie saith when he seeth the Oyster lye gaping against the Sunne-beames priuily stealeth vpon him and putteth a pibble into the mouth of the Oyster and so getteth out the fish and leaueth nothing behind him but the shell good for nothing So likewise when we lie idle rocked and lulled in the cradle of securitie the Diuell stealeth into vs getteth away our hearts and destroyeth our soules and leaues nothing but a body subiect to sinne which he also will haue at the last 2. A man that laboureth shall thereby the better be able with a good conscience to prouide for himselfe and his family without making false reckonings to deceiue his Master as this false steward did 3. A painfull man shall the better be able to relieue and helpe others and this is a Christian mans duty for as Plato de legibus hath Non solùm nobis sumus nati sed partem patria partem parentes partem amici vendicant that is to say We are borne onely for our selues but our Countrey claimes part for her own our parents part and our friends part We must doe good to all but chiefely to the household of faith Wee must doe good to all I say yea euen to our enemies that hate vs following the example of our heauenly Father who letteth his Sunne to shine and the raine to fall vpon the good mans ground and the bad And this must a man doe with his true gotten goods for the gift that is giuen being truly gotten maketh the almes more pleasing to God 4. This sheweth the true end wherefore God maketh men rich Stewards and deliuereth them his goods not that they should lay them vp and doe no good with them nor put their trust in them nor keepe them basely nor spend them wastfully sinfully but that they should gladly distribute them according to the good pleasure of the chiefe Owner God to the benefiting of the Church Gods faithfull people for as a sheepe beareth a fleece of wooll not for himselfe but for the necessitie and benefit of men Euen so the gifts of God which he giueth either spirituall or temporall we are not to keepe onely for our selues but to supply the necessities and wants of others for so the Apostle teacheth vs 1. Pet. 4.10 saying As euery man hath receiued the gift let him minister the same one to another at good disposers of the manifold graces of God Wee as feeling members one of another ought to relieue and support one another for as the Stagges when they swimme ouer a great riuer to feed in some meddow swimme all on a row and lay their heads one ouer anothers backe carrying the waight of one anothers hornes and when the first is weary another takes his roome and so doe it by course Euen so must we doe beare one anothers burthen helping and doing good one to another til we haue passed the troublesome waues of this world and are come to the hauen of eternall saluation Then shall we approue our selues good Stewards good seruants to our high Master the Lord God
Riches make most men to be cruell vnto the poore and hee would haue great men of the world not to bee rigorous vnto the poore His reasons are two First because poore men haue miserie and sorrow inough of themselues alreadie Secondly rich men reape by hurting poore men neither glory nor aboundance of riches Thirdly the euill Steward is accused of slouthfulnesse and long continuance in the same which made him vnwilling and vnable now to labour for he plainely said Verse 3. I cannot digge Mat. 25. Such an idle seruant was hee that had a talent deliuered vnto him and neuer made any good vse of it but hid it in the ground Of this vice all idle persons that haue good gifts and vse them not are guiltie and so are all they that haue store of worldly riches and imploy them not to the maintenance of the truth the aduancement of Gods glory the good of the Church Gods faithfull people and their owne competent maintenance and their families Beloued Christians high and low rich and poore young and old all one with another and euery one by himselfe giue your selues to honest and godly exercises for hereof commeth fruit and goodnesse Aurelius saith Nullus fructus otij imo magis dispendium There comes no fruit of idlenesse but rather losse His example is Otiosus Esau amisit primatus benedictionem quia maluit cibū accipere quà m quaerere that is Idle Esau lost his primary blessing because he had rather receiue meat then get it by labour The Diuell hath neuer so fit time to sow the seedes of wickednesse and mischiefe as when men are idle as appeareth by the Parable Matth. 13. where it is shewed that whiles men slept that is were idle the Diuell came and sowed tares among the wheat The counsell therefore of Saint Hierom touching this matter is very good Ad Demet. Aliquid operis facito vt te Diabolus inueniat occupatum Non enim facilè capitur à Diabolo qui bono vacat exercitio that is Doe some good worke that the Diuell may finde thee busied for he is not easily taken of the Diuell which is employed in good exercise The Bees teach vs to labour for no creature is more painfull then they and if any become drones and will not labour for hony and maintenance they will draw him out of the hiue that he may perish Beloued it seemeth that these small irrationall creatures haue a greater care to punish this vice then many Magistrates Officers masters and parents For innumerable loyterers are suffered to swagger spend and waste they care not how much almost in euery towne yea one such will spend more then two or three men of good gouernement and yet these idle drones are suffered in many places without controlment of any to liue euen how they list hatching and breeding by their idlenesse and secure life many inconueniences and grieuous sinnes For as by the pumpe of a ship water doth oftentimes secretly get in and increaseth so that through the negligence of the Mariner the ship is drowned so by slouthfulnesse and a secure life wicked thoughts and concupiscences are multiplied in our hearts till at length our soules are in great danger Fourthly the euill Steward is accused of ill company-keeping for he eateth and drinketh with the drunken Mat. 24.49 If a man were honest before yet the society and fellowship of such as are wicked will hazard his reputation and conuersation and change his manners from good to euill For as the Camelion is sometimes blacke and sometimes greene sometimes pale and sometimes blue for he euer taketh his colour of what thing is set before him So men of all degrees are wont very much to imitate the nature disposition and maners of those whose company they frequent and whose counsell they follow and whose familiaritie they vse for with the holy thou shalt be holy and with the froward thou shalt learne frowardnesse Keepe company therefore with the godly and refraine the sinfull delectations of the wicked Act. 2. Saue your selues from this froward generation Come out from among them Esa 52.11 depart ye depart ye goe out from them and touch no vncleane thing for if ye do ye will be infected For if one shabed and scabbed sheepe will infect a whole flocke then what will daily feeding and folding with many doe Take the good counsell of Salomon Prou. 4.14 15 16 17. Enter not into the way of the wicked and walke not in the way of euill men Auoid it and goe not by it turne from it and passe by For they cannot sleepe except they haue done euill and their sleepe departeth except they cause some to fall For they eate the bread of wickednesse and drinke the wine of violence Goe not therefore the broad way with the wicked which leadeth to destruction Fashion not your selues like to the world the wicked ones of the world for the Diuell is their Prince and tyrannically ruleth them Hee is their god and Master and badly payeth them their wages Death and destruction is their paiment which in the end of their seruice they receiue from him O keepe not company then with the wicked vnlesse your desires and endeuours are to conuert them but as occasion and opportunitie shall serue delight the fellowship of the godly And this Saint Peter would haue vs to doe saying Loue brotherly fellowship 1. Epist 2 17. Heb. 10.25 And the Apostle Paul agreeth hereunto exhorting vs not to forsake the fellowship that wee haue among our selues For to forsake the company of the good is hurtfull as it may appeare by the example of Iudas who forsooke the company of the Apostles and perished and of Thomas who was not with the other ten Apostles when Christ appeared to them after his Resurrection and therefore seeing him not with the rest doubted To conclude this point As a Bird leauing her nest and Egges neuer hatcheth her yong ones but the Eggs rot and the fruit must needs perish Euen so euery one which forsaketh his first loue leaueth the way of truth departeth from the societie of the good remaineth not in the vnity of the Church but goeth in the way of Cain euen this man with the froward becommeth froward is corrupted in the errour of Balaam becommeth abominable in his studies and perisheth in the gaine-saying of Corah 5. Last of all the bad Steward is accused of wastefulnesse quòd dissiparet bona ipsius Helm A Learned man writing vpon this place hath these words Dissipare hoc loco est non ad honorem Dei vtilitatem suam proximorum vti rebus concessis sed ad profanos malos odibiles vsus eas detorquere To waste or to scatter abroad for so the word doth properly signifie is not to vse things granted to the honour of God to a mans owne profit and his neighbours but to wrest them to prophane euill and detestable vses Luke 15. The
Prodigall Sonne was such a Steward for he craued his portion of goods which belonged to him and got it of his Father and not many dayes after when he had gathered all that he could together hee tooke his iourney into a farre Country there he wasted his goods with ryotous liuing Euery man that hath good gifts giuen him of God and doth mis-imploy them is guilty of this sinne of wastefulnesse And so much concerning the hainous crimes whereof the bad Steward is accused The end of the second Sermon THE THIRD SERMON NOw next of his calling in these words And he called him God may bee said to call a man many wayes Sometimes he louingly inuiteth inticeth and calleth vs vnto him by his benefits shewing himselfe very bountifull vnto vs and patient to draw vs hereby as the Father doth his Child with an Apple Rom. 2.4 or some pleasing thing to repentance And thus kindely God dealt with the Iewes Ier. 5. but all the Lords louing kindnesses towards them were lost the people were so vnthankefull Againe the Israelites were thus called and inuited For they had Moses and Aaron to declare the Law of God vnto them to guide them and which by prayers put away all hurtfull things from them and by the same obtained all necessarie things for them euen Manna from Heauen but they like wanton and vndutifull children abused the goodnesse and lenitie of God towards them And thus the Lord calleth and inuiteth vs. For what singular blessings hath the Lord bestowed vpon vs not onely common and generall to all his people as our Election Redemption Vocation Iustification and other spirituall and perfect good things but priuate also which other Nations want For wee haue a most gracious learned godly and vertuous King peace and all other good things vnder him which other Nations doe lacke For which the Lord make vs thankefull God calleth man by castigations and the Rod of correction Reu. 3.19 Heb. 12. which are arguments of Gods loue to his children and proceed from it The Lord saith Whom I loue I correct And againe My sonne despise not thou the chastening of the Lord neither faint when thou art rebuked of him For whom the Lord loueth he chastneth and he scourgeth euery sonne that he receiueth Afflictions are the rod which our louing Father taketh in his hand and wherewith he whippeth his children round to make them repent and obey his calling and this may be a great comfort to Gods children that their heauinesse and afflictions are but short they haue a prosperous issue a speedy deliuerance for heauinesse endureth for a night and ioy commeth in the morning As after stormes and tempests comes sunne-shining weather and after a bloudy and red euen a faire bright morning Euen so after momentanie afflictions patiently endured the Children of God shall haue a farre more excellent and an eternall waight of glory 2. Cor. 4.17 Hereby the Children of God are bettered in this life For as iron is more bright when the rust is scowred from it Wheat more pure when the Chaffe is blowne from it and the Weeds sifted out and Gold when it is tryed in the fire is more precious So are the Children of God when they are tryed in the fiery furnace of afflictions and found faithfull This makes them to repent to seeke vnto God to pray vnto him to hope for deliuerance from him and to end as it were in a word is the plaine high way to Heauen Act. 14.22 For through many tribulations wee must enter into the Kingdome of Heauen Wherefore all yee that suffer in a good cause take the comfortable exhortation of Saint Iames Iam. 1.2 3 4. My brethren count it exceeding ioy when yee fall into diuers tentations knowing that the trying of your Faith bringeth forth patience and let patience haue her perfect worke that yee may bee perfect and entire lacking nothing God calleth man by his Word and this calling is two-fold Generall Speciall The Generall calling is an inuitation and bidding of all good and bad tagge and ragge to come from the kingdome of Satan sinne and darknesse to the Kingdome of Christ of grace and light executed by the outward preaching and reading of the Word For God which is rich in mercy and would haue all men to be saued 1. Tim. 2.4 and to come to the knowledge of his Truth vouchsafeth his meanes to all would haue his Gospel to be preached to all Math. 28. that all might beleeue yeeld their obedience and bee saued or else wilfully contemning their calling be left inexcusable This we may see to be true by his bountifull feast and the liberall inuitation which he made and appointed Luk 14. This is and hath been euen from the beginning the administration of the Lords Kingdome Thus God called Adam saying Adam Where art thou Thus hee called the people in Noah his time by Noah himselfe and so the people in the Prophets time by the Prophets themselues So he called them in the New Testament by Iohn Baptist Mat. 3. Math. 11. Yea Christ himselfe so called saying Come vnto me all ye that trauell and are heauy laden c. And hee commanded the Apostles so to doe giuing them their message saying Goe ye and teach all Nations c. Mat. 28.19 20. Mar. 16. And now Ministers doe it yea and shall doe it in Christs stead to the end of the world 2. Cor. 5.20 Now then saith the Apostle are wee Messengers for Christ euen as though God did beseech you through vs so pray we you in Christs stead that yee be reconciled vnto God But alas this generall Calling this bountifull offering of Grace takes no place among the wicked moues their hearts nothing at all For although their soules are almost famished and they are euen sicke vnto death yet they refuse all Physicke and reliefe and therefore are left inexcusable Musc and worthily perish Meritò perit aegrotus qui medicum non solùm non vocat sed vltrò venientem recusat that is the sicke man worthily perisheth which not onely refuseth to call a Physician but when hee is come repelleth him Some being called say as the rebellious Iewes said Ier. 44.16 17. The word that thou hast spoken vnto vs in the Name of the Lord we will not heare it of thee But wee will doe whatsoeuer thing goeth out of our owne mouth as to burne incense to the Queene of Heauen c. Others are persecuters of them that call them as they that were bidden to the great wedding who tooke the Kings seruants and intreated them sharpely Mat. 22.6 and slue them Such a one was Herod to Iohn Baptist Mat. 14. who could not abide him calling him from his filthy incestuous sinne with Herodias his brother Philips Wife Mark 6. but as soone as he was reprooued tooke a light occasion instigated by the curtizan to put him to death But now God
be thanked the Lawes are so well established and executed that no man dareth to lay violent hands vpon his Minister but yet the wicked will hurt him with their slanderous tongue many times and keepe his dues from him sometimes priuily that hee shall not know it And if hee doth know it then many times they will plead a custome their custome to deceiue yea they will say Our custome is an ancient custome Whereas Mala consuetudo est erroris vetustas that is An euill custome is the antiquity of an errour Some when they are called are somewhat more Formall Morall and mannerly then the former were For although they are meere Worldlings and preferre earthly things before heauenly yet they couer their affections and make comely excuses and reasonable as they thinke and will say when they are absent from a Sermon Wee were hindred by such and such meanes that wee could not be at it very like to them that were bidden to the great Supper and made seuerall excuses One said Luke 14. I haue bought a Farme and I goe to see it Another said I haue bought fiue yoke of Oxen and I goe to proue them and the third said I haue married a Wife and therefore I cannot come But none of these excuses pleased the Lord the maker of the Feast For hee being angry with these said None of these shall taste of my Supper of my spirituall and heauenly dish-meates and of my costly banquet What greater ingratitude and churlishnesse could any shew Nay what greater sottishnesse can the whole world bewray then to preferre Chaffe before pure Wheat rust before Iron Lead before Siluer Copper before pure Gold earthly and fraile things before heauenly and eternall good things And yet so foolish are we and ignorant yea so void of discretion and piety that we will still pretend and alledge one cause or another to hinder our comming when we are called thinking that we thereby help our selues when we most of all hurt our owne soules We pretend lets as that man did who when our Sauiour called him said Suffer me first to goe and bury my Father and we are worse then hee that would goe and bid them that were of his houshold Farewell and then resolued to come For many neuer resolue to obey their calling at any time but stand backe with wily shifts good for nothing but to beguile themselues So truely spake Christ No man commeth to me saith he vnlesse the Father draw him Marke the word draw as though a man were holden backe of some Tyrant as of Satan or were of himselfe so vnwilling to come that he must be drawne and haled along Let vs make excuses no longer but pray vnto God to giue vs both to will and power to performe Phil. 2. for in him it is to performe both The speciall and effectuall calling a benefit proper to Gods Children hath euer election going before it for it is the first fruit of it and comes next from it and therefore Paul sets our falling next to predestination Rom. 8.30 This speciall and effectuall calling takes place onely in them that are elect when as God doth by the preaching of the Gospel call vs out of the kingdome of Satan and sinne and as it were out of this world of wickednesses to the kingdome of Christ of grace and of light to be of the number of his children to be sheepe of his fold And here we are to note that God doth not call vs all at one time but at sundry times as it shall please him to dispense his grace vnto vs as we may see by his sending of labourers at seuerall houres into his Vineyard Mat. 20. Some are sanctified in their mothers wombe and speedily called and sent to their offices Mat. 3. as Iohn Baptist in his youth Peter when hee was of ripe age Paul somewhat late and the theefe when he was readie to be crucified Before the time of their calling they wander in the vast solitude and wildernesse of this world nothing differing from other men in outward shape but in qualities and maners and they being Christs sheepe are so saued and guided by him that they cannot bee taken from him Ioh. 10. neither runne into the pit of destruction This effectuall calling is wrought by the preaching of the Word and by these three meanes First God openeth and prepareth the eares which are the mouthes of the soule the bodie hath but one mouth to receiue corporall nutriment to sustaine it but the soule being the better part of man hath two mouths I meane his two eares to receiue in food for it which God openeth to that purpose as Dauid doth teach vs by his owne example Psal 40. saying Sacrifice and offerings thou didst not desire for mine eares hast thou prepared Secondly attendance is giuen to that which is preached and taught for he that hath cares to heare is commanded to heare Mat. 13. Reuel 2. Esa 55.3 And the Prophet Esay craueth and calleth for this attendance saying Encline your eares and draw neere heare and your soules shall liue Thirdly there followeth this preaching eares opening and good attendance giuen a wonderfull compunction and pricking of the heart as it may appeare by the example of those people that heard the Sermon of Peter who said vnto Peter and the other Apostles Act. 2.37 Men and brethren What shall we doe Well Peter followed them so earnestly when he saw them comming with good doctrine and exhortation that he did win them and there was added to the Church about three thousand soules But beloued note this that there is euer much adoe before that the Law compared to an hammer can breake the knottie affections of the heart and so currie and make the ground of mans heart fit to receiue the seede of the Gospel and there plant faith that may purifie it Acts 15.9 But here perhaps some may desire to know by what characters markes and signes a man may assure his soule that hee is predestinated to eternall life that he may take comfort by this doctrine For resolution marke this which I haue penned for thy good If thou seest thy sinnes and perceiuest Gods wrath and anger ready to fall on thee for them dislikest them art grieued for them bewailest them and heartily crauest pardon for them and beginnest to become a new man continuest with increase in the faith of Iesus Christ and doest seeke after the kingdome of God then no doubt thou art elected and effectually called Moreouer if thou art readie as it were with an Eccho to answere to euery thing that the Spirit of God shall endite and the Preacher shall speake truly out of Gods Booke then thou art effectually called Looke to Dauids example Psal 40. Psal 40. In the volume or rolle of thy booke it is written of me that I should doe thy will O my God I am content to doe it or I am delighted with it
yea thy Law is in my heart Againe God said to Dauid Seeke ye my face Dauids spirit heart and soule did answere Thy face Lord will I seeke Many goe to the Church to auoide the danger of the Lawes that they may not be presented to the spirituall courts or come into the danger of the temporall Lawes or be noted of their neighbours to be house-lurdins at home but not moued with religion pietie or any good deuotion to pray or any godly preparation to receiue the holy Communion O carelesse securitie and blind impietie from the which the Lord deliuer vs. I feare much that there are many temporizers that goe to the Church to free themselues from the danger of the Lawes or for company sake These men are so farre from their effectuall calling as the East is from the West For euery one that is but in the way to this carrieth this resolution that whatsoeuer he heareth truly taught out of Gods Booke he will follow Iam. 1. He will not be an idle hearer but a doer of the Word He will walke after the Lord keepe his commandements as much as in him lieth and his Statutes with all his heart as the people consented to do that heard Iosias the king reade the Lawe vnto them 2. Kings 23. 2. Chron. 34. This good resolution did the people make which when Moses had told them all the words of the Lord said All the things which the Lord hath said Exod. 14. will we doe And so ought euery man and woman be resolued In which good resolution O God settle vs all for thy mercies sake But here it may be O Christian Reader that you desire to know what maner of calling this Steward had which was so grieuously accused to his Master To this I answere His calling was neither of the former but fearefull and very disconsolate a sudden and vnexpected calling to reckoning after manifest crimes and false dealings against his Master and vpon the same an account taken and he found faultie expulsion and finall departure from his office for euer following This Stewards Master dealt with him after the order and fashion of great men in this world which when they find their seruants vniust will presently call them to account and set them packing This is a great losse to poore seruants that haue nothing but their seruice to trust vnto But this Stewards losse went beyond all common seruants losses for it was of seruice goods life present and the life to come from all which wicked men depart as the rich man Luk. 12. and the rich Glutton Luk 16. Thus much of his calling Next of his reprehension or increpation in these words How commeth it to passe that I heare this of thee These words giue singular instructions to all sorts of people taken literally and plainely or Allegorically If you take them plainely as the words are and vnderstand by the rich man any Magistrate whatsoeuer and by the Steward or seruant the subiect Or by the rich man any great Master and by the seruant them that serue in his house They giue foure instructions and informations to these great men of authoritie First that they may not couer sinnes and enormious offences but ought to reproue and correct them neither spare the rod and sword and deale too gently like old Eli when faults are committed 1. Kings 2. Rom. 13. 1. Pet. 2.14 For Magistrates are set ouer the people for the punishment of euill doers and for the praise of them that doe well Secondly they ought to enquire out the truth of the same and examine the matter diligently Which thing we are taught by the example of the best euen God himselfe concerning the cry and exceeding grieuous sinne of Sodom and Gomorrha for thus the Lord said Gen. 18.21 I will go down now and see whether they haue done altogether according to that cry which is come vnto me and if not that I may know This Iob reported that he did Iob 29.16 I was a father saith he vnto the poore and when I knew not the cause I sought it out diligently Thirdly the accusers of the true bringers of the newes when the truth is knowne are not alwaies to be disclosed and vttered to them that are accused for feare of dissention and debate For here he saith not This man or that man told me but he spake indefinitely saying How commeth it to passe that I heare this of thee He would not set the fellow seruants together by the eares but would maintaine charitie the bond of all perfection Col. 3.14 Fourthly he discloseth not openly to others the principall point whereof the Steward was accused to cause murmuring but calleth him vnto him priuily and telleth him priuately of the euill report that went of him saying How commeth it to passe that I heare this of thee following the sweet charitable and wholesome counsel and aduice of our Sauiour Mat. 18.15 teaching vs thus If thy brother trespasse against thee goe and tell him his fault betweene thee and him alone if he heare thee thou hast wonne thy brother How commeth it to passe that I heare this of thee These words as I said before being taken allegorically containing aliud verbis aliud sensu speaking of a rich man and yet meaning God and speaking of a rich mans Steward and yet vnderstanding all mankind a large collectiue or Nowne of multitude doe giue vs to note two things worthy all godly mens considerations First that our faults are not hid from the Lord. Secondly that the Lord is displeased with them Mans faults are not hid from the Lord but although man worketh them neuer so secretly and closely which wicked men still affect for which cause their workes are called the workes of darknesse Rom. 13. because they proceed from the darknesse of mans vnderstanding are done in darknesse and leade men to extreme darkenesse yet all are knowne of the omniscient God the all-seeing God the searcher of the heart and reines who is totus animi totus animae knowing seeing and foreseeing all things Which thing who will be so mad as to deny seeing that the Psalmograph truly and reuerendly telleth God so saying O Lord thou hast searched me out and knowne me Psal 139. thou knowest my downe-sitting and mine vprising thou vnderstandest my thoughts long before and that is most of all He holdeth on in his speech and speaketh further saying Thou art about my path and about my bed and spéest out all my wayes He seeth euery thing that is done on the face of the earth For his eyes are like a flame of fire Reuel 1. Psal 121. Psal 142. they are most cleare and bright and neuer sleepe Hee looketh downe vpon the children of men to see if there were any that would vnderstand and seeke after God He seeth both good and euill for as Dauid hath The eyes of the Lord are ouer the righteous and his eares are open
Notwithstanding this office of the Ministery truely administred bringeth honour yea it is worthy double honour For the Elders that rule well are worthy double honour specially they that labour in the Word and Doctrine Many loue to rule but they rule not well neither labour in the Word and Doctrine and therefore are not worthy double honour for there is none due but to the painefull Steward the labouring Minister as Father Latimer well said in his fourth Sermon before King Edward the 6. Noblemen Knights and Gentlemen of great valour and worth are Stewards and ought to employ some houres in the seruice of God to please him as Iehosophat Asa Iosias and Ezechias did They ought also to do good to the Commonwealth not neglecting a reasonable and necessary care of their owne followers and Families Ancient Chronicles testifie that Alphred King of England and Founder of the Vniuersitie of Oxon diuided the day and night into three parts eight houres he spent in the seruice of God eight houres vpon his Country and eight houres vpon his body and the maintenance of his Family letting no time to passe away vnprofitably alwayes remembring that whilest he had time he should doe good Ernestus Luneburgensis spent himselfe in doing good and therefore was represented by a golden Candlesticke bearing a Torch in it wherein were ingrauen these Letters in gold shewing his good and charitable minde deeds of charitie proceeding from him A. S. m. i. c. A stood for Alijs S. for seruiens m. for me i. for ipsum and c. for consumo Set all together the sentence will be Alijs seruiens meipsum consumo I consume my selfe by seruing other mens turnes It is a common speech among worldly men when they are exhorted to help the poore beeing in distresse to say We will doe what we can for our neighbour not hurting our selues but wee will looke to our selues first O beloued these men are louers of themselues more then louers of God or of their neighbours The old commandement giuen of God was and is Ioh. 13.34 15.12 Thou shalt loue thy neighbour as thy selfe and who doth so now And yet our Sauiour in the New Testament presseth vs more nearely teaching vs to loue one another as hee loued vs now Christ loued vs better then himself for if he had not hee would haue harkened to Peter disswading him from his suffrings for vs and perswading him to pity fauour himselfe but hee would not follow his wicked counsell but knowing it not to bee of God said to him Chrysost Get thee behinde Satan for thou art an offence vnto me c. Christians take their names of Christ and should be of Christs minde and reckon euery one an enemie vnto them that disswadeth them from doing good to their neighbour when they may although it be to their owne losse hurt and hazzard not onely of goods but also of life There is a great hatred betweene the Dragon and the Pellican the Dragon when hee knoweth that the Pellican hath yong Birds watcheth her when she goeth from her nest and then commeth and poisoneth the yong ones The Pellican returning and finding her younglings dead bewaileth the losse of their liues sending our most dolefull and lamentable cryes and squeakings and at the last forgetting al care of her selfe and burning with a feruent loue towards them she pecketh her owne brest letteth out her owne bloud which streaming out on them reuiueth them In like manner there was a great hostility betweene the great Red Dragon the old Serpent I meane Satan and all mankinde He in Adam poysoned and killed vs all with sinne Rom. 5.12 Math 26.28 Our Sauiour Christ pittying our miserable case and willing to help vs shed his owne bloud for vs and made vs aliue againe Ioh. 11.25 Such a loue should be in vs when we see our Christian brethren in extremitie 1. Ioh. 3.16 and can help We ought to lay downe our liues for them much more we should impart our goods and bestow any labour and paine to doe them good I write these things to you you Honourable Worshipfull and rich men of the world to moue you if it please God that I may to be liberall and rich in good workes 1. Tim. 6.18 and to lay vp treasures in heauen for your selues by shewing workes of mercy Which thing most of you are able to doe and may doe without danger of life O then be willing to make performance and God will heere on earth increase your basket and your store as he did the Loaues and Fishes in the Disciples hands Math. 14. distributing them and hee will lengthen that which you haue as hee did the Meale and the Oyle of the poore Widdow of Sarephath 1. King 17. you shall receiue mercy at the Lords hands in earth and in Heauen at the last Day an euerlasting blessing Math. 25. Therefore flatter not your selues because of your high Places of Honour and Worship For God priuiledgeth not you more then the poore to be idle Stewards There must bee no ciphers in Gods Arithmetike no mutes in his Grammar no blankes in his Kalender no Drones in his Bee-hiue no loyterers in his Market-place and Vineyard no idle Stewards in his Farmes And so my good Lords and you Worshipfull Gentlemen with all respectiue duties I humbly take my leaue of you Lawiers are Stewards and diligently and faithfully should examine their Clients causes deale plainely and iustly with them and not for gaine sake tell them a lye and confirme them in errours and make them pay for all sowing the seeds of Sedition which come vp euery Terme when as louely compositions and agreements at home might better serue and whereas their Clients are poore already they in the end make them poorer Lib. 5. de guber Siluianus saith Hac lege tueri pauperes videntur vt spolient hac lege defendunt miseros vt miseriores faciant defendendo that is to say With this Law they seeme to defend the poore that they may spoile them With this same Law they defend poore wretches to make them more miserable by their defending And yet for all this who better rewarded then the Lawyer A Preacher that speaketh the truth from God and vseth the meanes to win mens soules to God hath many times for his paines reproaches but Lawiers sometimes for pleading vniust causes haue large fees and when their Client is ouerthrowne his cause lost and his money spent they blame the Client say He told me the best but not the worst we lacked good information But now what becomes of this poore man ouerthrowne He perhaps hath maintained the suite with borrowed mony and is become indebted vnto many and new suites by his Creditors come vpon him Baylifes who liue reioyce at poore mens fals swarm about him like Caterpillers and the Flies of Egypt they take him and prey vpon him Thus the vnmercifull feed vpon him when hee